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This page lists the top ten most read articles for this journal based on the number of full text views and downloads recorded on Cambridge Core over the last 30 days. This list is updated on a daily basis.

In this article I consider whether Hegel is a naturalist or an anti-naturalist with respect to his philosophy of nature. I adopt a cluster-based approach to naturalism, on which positions are more or less naturalistic depending how many strands of the cluster naturalism they exemplify. I focus on two strands: belief that philosophy is continuous with the empirical sciences, and disbelief in supernatural entities. I argue that Hegel regards philosophy of nature as distinct, but not wholly discontinuous, from empirical science and that he believes in the reality of formal and final causes insofar as he is a realist about universal forms that interconnect to comprise a self-organizing whole. Nonetheless, for Hegel, natural particulars never fully realize these universal forms, so that empirical inquiry into these particulars and their efficient-causal interactions is always necessary. In these two respects, I conclude, Hegel's position sits in the middle of the naturalism/anti-naturalism spectrum.

The paper analyses the concept of ‘bad infinity’ in connection with Hegel’s critique of infinitesimal calculus and with the belittling of Hegel’s mathematical notions by the representatives of modern logic and the foundations of mathematics. The main line of argument draws on the observation that Hegel’s difference is only derivatively a mathematical one and is primarily of a broadly logico-epistemological nature. Because of this, the concept of bad infinity can be fruitfully utilized, by way of inversion, in an analysis of the conceptual shortcomings of the most prominent foundational attempts at dealing with infinite quanta, such as Cantor’s set theory and Hilbert’s axiomatism. As such, the paper is an attempt at reconstructing Hegel’s philosophy of mathematics and its role in his philosophical system and, more importantly, as a contribution to logic in the more general and radical sense of the word.

In this paper, I consider Charles Taylor's classic article ‘The Opening Arguments of the Phenomenology’, in which Taylor presents an account of the Consciousness chapter of the Phenomenology as a transcendental argument. I set Taylor's discussion in context and present its main themes. I then consider a recent objection to Taylor's approach put forward by Stephen Houlgate: namely, that to see Hegel as using transcendental arguments would be to violate Hegel's requirement that his method in the Phenomenology needs to be presuppositionless. I concede that Houlgate's criticism of Taylor has some force, but argue that nonetheless Taylor can suggest instead that although Hegel is not offering transcendental arguments here, he can plausibly be read as making transcendental claims, so that perhaps Houlgate and Taylor are not so far apart after all, notwithstanding this disagreement.

In this paper, I first explore Hegel’s own distinctions between various types of idealism, most of which he explicitly rejects. I discuss his notions of subjective, transcendental and absolute idealism and present the outlines of his criticisms of the first two as well as the motivation behind his commitment to a version of absolute idealism. In particular, I argue that the latter does not share the defining features of what is now commonly called ‘idealism’, as Hegel neither denies the existence of an external world nor even holds that we can only somehow indirectly infer the truth of propositions about the external world from the structure of some given mental material. I give a basic account of what Hegel’s concept of ‘the absolute idea’ is about, which lies behind his absolute idealism. In this context, I maintain that it is crucial for our understanding of Hegel and of his potential relevance for contemporary metaphysics and epistemology that the absolute idea is precisely not a mental or ‘spiritual’ (geistig) entity. Rather, it amounts to a set of methodological assumptions designed to guarantee the overall intelligibility of what there is, regardless of its actual natural, social or more broadly normative structure.

The widespread tendency to understand phenomenology on a Husserlian model makes it incomparable with other views. I will use the term ‘phenomenology’ in a wider sense to refer to approaches to cognition based on phenomena. From the latter angle of vision, ’phenomenology’ includes not only Husserl and the Husserlians but also a wider selection of thinkers stretching back to early Greece. Although this will enlarge the scope of what counts as phenomenology, I will not be claiming that everyone is a phenomenologist. I will, however, be arguing that Kant, Hegel and Husserl are phenomenologists, or again phenomenological thinkers, and that Hegel and Husserl can be understood through their different reactions to Kantian phenomenology.

This paper examines Hegel's view of the relationship of human rights and political membership. Attention is accorded the concept of a right to have rights, one famously thematized by Hannah Arendt but articulated already earlier by Hegel. The discussion has five parts. Part One considers how for Hegel a notion of political membership is entailed by the concept of right itself. Part Two examines the place occupied by modern civil society in a realised account of human rights. Part Three considers the challenges posed to realised right by the phenomenon of modern poverty and the experience of ‘rightlessness’ it occasions. Part Four details how Hegel's conception of the corporation addresses the phenomenon of rightlessness, taking into account his uniquely reflexive understanding of a right to have rights and its contribution to the project of the Philosophy of Right. The concluding section briefly compares Hegel's conception of membership rights to Arendt's.

I propose a new reading of Hegel’s discussion of modality in the ‘Actuality’ chapter of the Science of Logic. On this reading, the main purpose of the chapter is a critical engagement with Spinoza’s modal metaphysics. Hegel first reconstructs a rationalist line of thought — corresponding to the cosmological argument for the existence of God — that ultimately leads to Spinozist necessitarianism. He then presents a reductio argument against necessitarianism, contending that as a consequence of necessitarianism, no adequate explanatory accounts of facts about finite reality can be given.